景德傳燈錄 4.58

4.58

益州保唐寺無住禪師。初得法於無相大師。乃居南陽白崖山。專務宴寂經累歲。學者漸至勤請不已。自此垂誨。雖廣演言教而唯以無念為宗。唐相國杜鴻漸出撫坤維。聞師名思一瞻禮。大歷元年九月。遣使到山延請。時節度使崔寧。亦命諸寺僧徒遠出迎引。十月一日至空慧寺。時杜公與戎帥。召三學碩德俱會寺中致禮訖。公問曰。頃聞師嘗駐錫於此。而後何往耶。曰無住性好疎野多泊山間。自賀蘭五臺周遊勝境。聞先師居貴封大慈寺說最上乘。遂遠來摳衣忝預函丈。後棲遲白崖已逾多載。今幸相公見召。敢不從命。公曰。弟子聞金和尚說無憶無念莫妄三句法門是否。曰然。公曰。此三句是一是三。曰無憶名戒。無念名定。莫妄名慧。一心不生具戒定慧。非一非三也。公曰。後句妄字莫是從心之忘乎。曰從女者是也。公曰。有據否。曰法句經云。若起精進心是妄非精進。若能心不妄精進無有涯。公聞疑情盪焉。又問。師還以三句示人否。曰對初心學人還令息念澄停識浪。水清影現。悟無體念。寂滅現前。無念亦不立也。于時庭樹鵶鳴。公問。師聞否。曰聞。鵶去已。又問。師聞否。曰聞。公曰。鵶去無聲云何言聞。師乃普告大眾。佛世難值正法難聞。各各諦聽。聞無有聞非關聞性。本來不生何曾有滅。有聲之時是聲塵自生。無聲之時是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾稽首。又問。何名第一義。第一義者從何次第得入。師曰。第一義者無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示實不可思議。公又曰。弟子性識微淺。昔因公暇撰得起信論章疏兩卷。可得稱佛法否。師曰。夫造章疏皆用識心。思量分別有為有作。起心動念然可造成。據論文云。當知一切法從本以來。離言說相。離名字相。離心緣相。畢竟平等無有變異。唯有一心故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問諸供奉大德。皆讚弟子不可思議。當知彼等但徇人情。師今從理解說合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起名不生。不生即不滅。既無生滅即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上苦提者。無有是處。公曰。何名識心見性。師曰。一切學道人隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相。活鱍鱍平常自在。此心體畢竟不可得。無可知覺。觸目皆如無非見性也。公與大眾作禮。稱讚踊躍而去。後居保唐寺而終。

Chan Master Wuzhu of Baotang Monastery in Yizhou first attained the Dharma under Great Master Wuxiang. He then lived on Mount Baiya in Nanyang, devoting himself exclusively to quietude for many years. Students gradually gathered, continually and earnestly making requests. From then on, he gave instruction: though he broadly expounded verbal teachings, he took 'no-thought' alone as the essential principle. When the Tang Prime Minister Du Hongjian went out to pacify the southwestern region, he heard the Master's fame and desired to pay him reverent homage. In the ninth month of the first year of the Dali era, he dispatched an emissary to the mountain to invite him. At that time, the Regional Commander Cui Ning also ordered the monastic assemblies of various temples to go far out to welcome and escort him. On the first day of the tenth month, he arrived at Konghui Monastery. At that time, Duke Du and the military commander summoned eminent and virtuous monks of the three trainings, who all gathered in the monastery; after paying their respects, the Duke asked: "A while ago I heard that the Master once stayed here. Where did you go afterwards?" The Master said: "Wuzhu's nature is fond of the wild and unrefined, and I often lodged among the mountains. From Helan to Wutai, I traveled through famous sites. Hearing that my late teacher resided at Daci Monastery in Guifeng expounding the supreme vehicle, I then traveled far, lifting my robes, and had the privilege of entering his room. Afterwards, I dwelt in seclusion on Baiya for many years. Now, fortunately being summoned by Your Excellency, how could I dare not comply with your command?" The Duke said: "I have heard that Upādhyāya Jin taught the three-phrase dharma-gate of 'no-recollection, no-thought, and do not be deluded'—is this so?" The Master said: "It is." The Duke said: "Are these three phrases one, or are they three?" The Master said: "No-recollection is called precept. No-thought is called concentration. Do not be deluded is called wisdom. When the single mind does not arise, it is endowed with precepts, concentration, and wisdom; they are neither one nor three." The Duke said: "In the final phrase, is the character wang (妄, deluded) not rather wang (忘, forgetfulness) with the heart radical?" The Master said: "It is the one with the woman radical." The Duke said: "Is there textual evidence?" The Master said: "The Dharmapada says: 'If one gives rise to a mind of vigor, this is delusion, not vigor; if one can keep the mind free from delusion, vigor has no bounds.'" Hearing this, the Duke had his doubts dissolved. He asked again: "Does the Master still instruct people with these three phrases?" The Master said: "For beginner students, we still have them quiet thoughts and settle the waves of consciousness. When the water clears, reflections appear; they awaken to thought having no substance, and quiescent cessation appears before them. Even no-thought is not established." At that time, a crow cawed in a tree in the courtyard. The Duke asked: "Does the Master hear it?" The Master said: "I hear it." After the crow had left, he asked again: "Does the Master hear it?" The Master said: "I hear it." The Duke said: "The crow has gone and there is no sound; how can you say you hear it?" The Master then announced to the whole assembly: "It is difficult to encounter the era of a Buddha, and difficult to hear the true Dharma. Each of you listen attentively! Hearing having no hearing has nothing to do with the hearing-nature. Originally unarisen, when has it ever perished? When there is sound, it is the sound-dust arising of itself. When there is no sound, it is the sound-dust perishing of itself. But this hearing-nature does not arise following sound, nor does it perish following sound. Awakening to this hearing-nature, one avoids being turned by sound-dust. You should know that hearing has no arising or perishing; hearing has no coming or going." The Duke, together with his subordinates and the great assembly, bowed their heads. He asked again: "What is called the ultimate truth? Through what sequence may one enter the ultimate truth?" The Master said: "The ultimate truth has no sequence, nor has it entering or exiting. In worldly truth, all exists; in the ultimate truth, there is nothing. The natureless nature of all dharmas is named the ultimate truth. The Buddha said: 'That dharmas exist is called conventional truth; naturelessness is the ultimate truth.'" The Duke said: "The Master's instruction is truly inconceivable." The Duke further said: "My capacity and understanding are shallow; formerly, in leisure from official duties, I composed a two-fascicle commentary on the Awakening of Faith. May it be called the Buddha Dharma?" The Master said: "Now, composing commentaries always employs the conscious mind, calculating and discriminating, conditioned and contrived. Arousing the mind and stirring thoughts, only then can it be completed. According to the treatise itself: 'You should know that all dharmas from the beginning are free from the marks of speech, free from the marks of names, and free from the marks of mental objects; they are ultimately equal and without variation; there is only the one mind, hence named suchness.' Now Your Excellency is attached to the marks of speech, attached to the marks of names, and attached to the marks of mental objects. Since you are attached to various marks, how can this be the Buddha Dharma?" The Duke arose, made obeisance, and said: "I have also previously asked various court-attendant virtuous monks, and all praised me as inconceivable. One should know they were merely indulging human sentiments. Today the Master explains from the principle, according with the mind-ground Dharma; it is truly inconceivable genuine truth." The Duke asked again: "What is non-arising? What is non-perishing? How does one attain liberation?" The Master said: "When seeing objects the mind does not arise, this is called non-arising. Non-arising is non-perishing. Since there is neither arising nor perishing, one is not bound by external dust, and attains liberation right where one is. Non-arising is called no-thought. No-thought is non-perishing; no-thought is non-binding; no-thought is non-liberation. To state the essential: knowing the mind is departing from thoughts; seeing the nature is liberation. Outside of knowing the mind and seeing the nature, that there should be any other dharma-gate to realize unexcelled bodhi—there is no such possibility." The Duke said: "What is called knowing the mind and seeing the nature?" The Master said: "All practitioners of the Way wander following thoughts simply because they do not know the true mind. As for the true mind, when thought arises, it does not follow arising; when thought perishes, it does not rely on quiescence. It does not come or go, is neither concentrated nor disordered, neither grasps nor rejects, neither sinks nor floats, is unconditioned and markless, lively and sprightly, ordinary and at ease. This mind-essence is ultimately unattainable, with nothing knowable or perceivable. Wherever the eye touches, all is suchness—nothing is not seeing the nature." The Duke and the great assembly made obeisance, praising him with great joy, and departed. Later he resided at Baotang Monastery and passed away there.